True, i suppose it depends on what you mean by prayer since its such a broad term

My understanding is that in Buddhism or at least Theravada its only used as a secondary tool as an aid to meditation so not like the theistic religions where prayer is communication with a being or an attempt to change situations for the better

"And do you think that unto such as you, A maggot-minded, starved, fanatic crew, God gave a secret and denied it me! Well, well—what matters it? Believe that, too!

I don't see why someone couldn't already instigate such a request from within the Lounge or Personal Experience forum as they have done previously?

Generally speaking, we're reluctant to create new forums that will be virtually empty and/or lead to Dhamma Wheel becoming a labyrinthine maze of sub-forums etc. We like to see how such a restructure can facilitate discussion in a way that wasn't possible before, rather than just disperse it.

Metta,Retro.

If you have asked me of the origination of unease, then I shall explain it to you in accordance with my understanding: Whatever various forms of unease there are in the world, They originate founded in encumbering accumulation. (Pārāyanavagga)

Exalted in mind, just open and clearly aware, the recluse trained in the ways of the sages:One who is such, calmed and ever mindful, He has no sorrows! -- Udana IV, 7

In the Suttas (AN. ii. 164) "right praying" (sammā āyācamānā) for a monk means praying: "May I be like the venerables Sāriputta and Moggallāna!" For a nun it means: "May I be like the therīs Khemā and Uppalavaṇṇā!" For a layman it means: "May I be like the householders Citta and Hatthaka Āḷavaka!" For a laywoman it means, "May I be like Khujjuttarā and Veḷukaṇḍakī!"

The commentary to this sutta says that praying for anything other than the above is merely "wrong wishing" (micchā patthanā).

Best wishes,Dhammanando Bhikkhu

...and this thought arose in the mind of the Blessed One:“Who lives without reverence lives miserably.”— Uruvela Sutta, A.ii.20

It were endless to dispute upon everything that is disputable.— William Penn Some Fruits of Solitude,

In the Suttas (AN. ii. 164) "right praying" (sammā āyācamānā) for a monk means praying: "May I be like the venerables Sāriputta and Moggallāna!" For a nun it means: "May I be like the therīs Khemā and Uppalavaṇṇā!" For a layman it means: "May I be like the householders Citta and Hatthaka Āḷavaka!" For a laywoman it means, "May I be like Khujjuttarā and Veḷukaṇḍakī!"

The commentary to this sutta says that praying for anything other than the above is merely "wrong wishing" (micchā patthanā).

Best wishes,Dhammanando Bhikkhu

Does that mean as a lay-person, it is pointless to aspire to be more like Venerable Sariputta or Ven. Mahakassapa?Kind regards

Ben

Learn this from the waters:in mountain clefts and chasms,loud gush the streamlets,but great rivers flow silently.

Ben wrote:Does that mean as a lay-person, it is pointless to aspire to be more like Venerable Sariputta or Ven. Mahakassapa?

I wouldn't read it as meaning that it would necessarily be pointless for a layperson to aspire to be more like Sāriputta, but rather as naming the most fitting exemplars for each of the four classes of follower.

This is how it is phrased in the sutta:

"Bhikkhus, a bhikkhu of faith, praying rightly, should pray thus: 'May I be like Sāriputta and Moggallāna!' These, bhikkhus, are the measure, these are the standard for my bhikkhu disciples, namely, Sāriputta and Moggallāna."

The same phrasing is repeated for the other three aspirations, replacing "bhikkhu" with "bhikkhuni" etc.

Best wishes,Dhammanando Bhikkhu

...and this thought arose in the mind of the Blessed One:“Who lives without reverence lives miserably.”— Uruvela Sutta, A.ii.20

It were endless to dispute upon everything that is disputable.— William Penn Some Fruits of Solitude,

Ben wrote:Does that mean as a lay-person, it is pointless to aspire to be more like Venerable Sariputta or Ven. Mahakassapa?

I wouldn't read it as meaning that it would necessarily be pointless for a layperson to aspire to be more like Sāriputta, but rather as naming the most fitting exemplars for each of the four classes of follower.

This is how it is phrased in the sutta:

"Bhikkhus, a bhikkhu of faith, praying rightly, should pray thus: 'May I be like Sāriputta and Moggallāna!' These, bhikkhus, are the measure, these are the standard for my bhikkhu disciples, namely, Sāriputta and Moggallāna."

The same phrasing is repeated for the other three aspirations, replacing "bhikkhu" with "bhikkhuni" etc.

Best wishes,Dhammanando Bhikkhu

Hello Bhante

This is probably why I feel a bit confused when reciting the sublime abidings which includes "may all the devas protect you through the power of all the Buddhas/Dhamma/Sangha" towards the end. It feels like a prayer.

I'm not asking for an explanation, mind you. Just always find it a bit incongruous with the rest of the teachings. Tbe "may all beings be happy" etc doesn't feel incongruous because there is the understanding that beings can only be happy through their own deeds. But "may the devas protect you" doesn't quite fit for me. Perhaps the protection of the devas is conditional on our kamma?

phil wrote: This is probably why I feel a bit confused when reciting the sublime abidings which includes "may all the devas protect you through the power of all the Buddhas/Dhamma/Sangha" towards the end. It feels like a prayer.

phil wrote: This is probably why I feel a bit confused when reciting the sublime abidings which includes "may all the devas protect you through the power of all the Buddhas/Dhamma/Sangha" towards the end. It feels like a prayer.